Christianity's Protest against Islam

Ayatullah Shaheed (Martyr) Murtaza Mutahhari
Previously we said that one of the points that, in its own view, the world of Christianity considers to be a weak point of Islam is the issue of Islamic jihad, which prompts it to say that Islam is a religion of war, not a religion of peace, while Christianity is a religion of peace. It says that war is totally bad and peace is good, and any religion that is divinely founded must advocate peace which is a good thing, and not advocate war, which is a bad thing. Until yesterday Christianity looked at things from the angle of morals; morals exclusive to Christianity; morals that have entered the stage of "turning the other cheek;" morals that foster limpidity. But Christianity today has switched positions. It has changed its face. It now looks at things from a different angle, and carries on its propaganda through a different channel, through the channel of essential human rights and the essential human right to freedom. Through the channel of "war being totally opposed to the right to freedom." To freedom of belief, to freedom of will, to freedom of choice of religion, nationality and other things. But we Muslims look at the issue from both angles, both from the moral angle and the standards of morals, and also from the angle of human rights and the "new" human standards. I stated the answer to this matter in the previous sitting. It is self-evident and clear that what the Christians are saying is not at all valid.
Of course peace is good. There is no doubt about it. And war, for the sake of aggression against other people - people who have no intentions against the aggressor, no intentions against that aggressive society - war for the sake of occupying that unsuspecting nation's lands and of grabbing their property, for the sake of enslaving its people, for the sake of subjecting them to the influence and laws of the aggressors, is undoubtedly bad. That which is bad is transgression and aggression. Aggression is bad.
But all war, on all sides, is not always aggression. War can be aggressive and it can also be a reply to aggression, for sometimes the reply to aggression must be given by force. There are times that force is the only reply that can be given.
Any religion, if it is a complete religion, must have thought about what it will do on that day when it is faced with aggression, or, let us suppose, it is not itself faced with aggression but another people are. It is for such a day that religion must have a law of war, a law of jihad. The Christians say that peace is good, and we agree; peace is good. But what about submission, humiliation and misery? Are submission, humiliation and misery also good? If one power is faced with another power and both advocate peace, both of them desire, in today's terms, to live in peaceful coexistence without one power wishing to aggress the other, but both of them willing to live in peace with reciprocal rights and mutual respect, then this is called peace and is good and essential. There is a time, however, when one group is the aggressor and, on the pretext of war being bad, the other group accepts surrender, which means that the humiliation of having to tolerate aggression becomes imposed upon it. The name of this is not peace. The name of this is willing acceptance of humiliation and misery. Such a submission in the face of force can never be called peace. For example, while you are passing a desert, an armed bandit attacks you suddenly and orders you to "get off your car quickly, raise your hand and give me anything you have."
Here you submit yourself and say to him: "I am an advocate of peace and opposed to war completely. I'll accept anything you order. I give you my money, my luggage and baggage, my car and I'll obey anything you say. Say anything you want and I will give it to you. Because I advocate peace." This is not advocation of peace. This is the acceptance of humiliation. In this case a man must defend his property, his prestige unless he knows that if he wants to defend, his property will be abolished, his blood will be shed and there will be no use in it. Of course it must be known that sometimes the blood is very effective and fighting is very worthful and it is not that someone's blood be shed at defile and then everything comes to end. No, resistance here is not wise and one must sacrifice one's money and wealth in order to save one's life.
There is a difference between the advocation of peace and the acceptance of humiliation. Islam never gives permission to be humiliated, while at the same time it strongly advocates peace.
What I want to stress is the importance of this issue which Christians and others have used to attack and protest against Islam, claiming it to be Islam's weak point, adding that the life of the Holy Prophet was exactly this: that Islam is a religion of the sword; that Muslims raised the sword over the heads of people and said, "Choose Islam or die;" and that people accepted Islam in order to stay alive. Therefore, I think it is necessary for us to discuss this issue thoroughly and minutely, and we will use not only verses from the Quran, but also confirmed traditions of the Prophet and glimpses from his life. We shall start with the Quranic verses:

B- Unconditional verses about Jihad
I said that some of the Quranic instructions about jihad against kufar (disbelievers) are unconditional, which means they state only this: "O Prophet Fight with the Kufar and the hypocrites." Or, in the case the verse pertaining to which we recited, after a period which is given to the polytheists (four months), if they have not adopted Islam or haven't migrated, then they are to be killed. (Does it mean in the surroundings of Mecca and around the sanctuary or every place? This question (must be discussed later.) Or that verse with which we began our discussion and which is about the People of the Book.
آ«And fight those who have not faith in God nor in the Hereafter and (who) forbid not what God and His Prophet have forbidden, and who are not committed to the religion of truth.آ» (9:29).
or another verse: آ«O Prophet, Fight the kufar (disbelievers) and hypocrites and be stern against them.آ» (9:73).
If we were to pay attention only to this verse, we would say that Islam fully instructs the Muslims to fight against kufar and hypocrites and they (Muslims) must never be in a state of peace with them, that Muslims must fight them, as vehemently as they can. They must fight them. And if we speak like this we will come to believe that the Quran unconditionally tells us to fight the non-Muslims.
I stated, however, that there is a scholastic rule that when both an unconditional and a conditional command exist, i.e. when there is an instruction that in one place is unconditional but in another place has a condition attached, then, according to the ulema, the unconditional must be interpreted as the conditional. The verses I have just recited are unconditional. Other verses exist that are conditional, meaning that they read like this: "O Muslims. Fight against those polytheists for the reason that they are in aggression against you, because they are in a state of war with you, and therefore you definitely have to fight against them."
Thus it becomes clear that where the Quran says: "O Prophet Fight against the kufar and hypocrites," it means that we must fight those kufar and hypocrites who are fighting us and who will continue fighting if we fight them.

C- Conditional Verses
In Suratul-Baqarah, the Quran tells us: آ«And fight in the path of God with those who are fighting with you and do not transgress, God loves not those who transgress.آ» (2:190)
O You of Faith. Fight those who are fighting you - i.e. fight them because they are fighting you - but donot violate the limit. What does this mean, not to violate the limit? Not to be the transgressor? Naturallyits obvious meaning is that it is those who are fighting us that we are to fight and not anyone else, and thatit is on the battleground that we are to fight, meaning that we are to fight with a certain group of peopleand that group is the soldiers that the other side has sent, the men of war whom they prepared for warwith us and who are fighting us. These it is we are to fight, and, in everyday language, we are not to turnchicken on the battlefield: we are not to run away. We must cross swords, exchange bullets, and fight.
But with people who are not men of war, who are not soldiers, who are not in a state of combat, such as old men, old women - in fact all women, whether they are old or not - and children, we must not interfere and we must not do any of the other things that are counted as transgression. We must not do these things. We must not cut down their trees (i.e. ruin their economic resources.) We must not fill their canals. Such things we must not do. These are all transgressions.
Do not be misled into thinking that if we have to fight with the soldiers of the other side, there is no option but to damage houses, etc. The fact that on such occasions, if such things cannot be avoided, is a separate issue. In Islam, such military operations directed at damaging houses, etc. are forbidden, unless we have no other choice.
Another conditional verse is the one which we talked about from Suratul-Hajj, which in fact consists of five or six consecutive verses and is the first revealed verse on jihad. It says that because the other side has lifted its sword against us, we can do the same.
In another verse of Surah at-Tawba, we are told: آ«Fight with all the polytheists just as they fight with all of you.آ» (9:36)